Chapter VI (8)

He said that this Spirit of Truth should "convince men of sin." Well, the fact is, we do see men convinced of sin as sin, and not merely because it is damaging and ruinous. But we see this only in connection with the Christian religion. So it must be by means of some power that belongs to the Christian religion. And if any of you here to-night see your sins and feel them to be, not only damaging and destructive, but mean and hateful and crimes against the good Father who has borne with you and blessed you through all these years of sin, then you may know that it is God's Holy Spirit that has produced that feeling in you; and especially so if you feel that your ingratitude to God, who has provided for you a way of salvation at such great cost, and your cold and heartless neglect of Jesus Christ through all these years of sin are the most aggravated part of your guilt. And you may be sure if God is willing to begin a good work in you He is willing to carry it on to completion, and will do so if you do not hinder Him. "Work out your salvation with fear and trembling, for it is God that worketh in you." And since it is He who has begun this work, beware that you do not hinder it or stop it by your coldness, carelessness or sin.

But, in the second place, Jesus says the Holy Spirit should reveal Him to sinners as their sin-bearer and life-giver. So the promise is to you. Hold on in prayer and patient expectation. You can not be disappointed, for God can not lie. I was ignorant of Christ to an astonishing and shameful degree; but I was told to pray and I did so. I shut myself up in my back room one evening and told God I was going to stay there until He blessed me, and I was blessed, and the only three words I uttered were "Jesus of Nazareth." By some power I was so illuminated and changed that I saw Jesus as the dearest and loveliest being I ever thought of. Was not this a fulfillment to me of the promise made in John xvi.: 14? And having received grace from my God, I continue to this day witnessing to small and to great the things I have experienced since becoming a Christian. Now, let us inquire what else this gracious divine agent working in man is to do.

He it is who produces that change in men which we call conversion or regeneration or new birth. You remember in John (3d chapter) the expression, "Born of the Spirit," and again in Titus iii.: 5, it is said we are saved by the "renewing of the Holy Ghost." When we know, then, that these changes are the immediate effect of the inworking of this divine agent, we need not be surprised that they are so sudden and so thorough as we see them to be in some cases that we know of. Let me say to those who have not yet experienced this wonderful deliverance from the power and love of sin and this inner revolution, that many of us have tested this matter who were in the deepest depths of sin and darkness, and God will do to depend on. Go ahead, go ahead; keep on praying and keep on hoping and trust yourself to Jesus, and you shall receive the gift of the Holy Ghost.

But, after we have experienced this change which we call conversion, God's spirit abides with us and keeps on doing great things for us when we are converted. We are not made angels or gods, but are still human, and, though delivered from the guilt and power of sin, we are hampered by ignorance and depressed by sorrow and encompassed with temptations. But just anticipating these needs of ours, the Holy Spirit is to be our teacher and to guide us into the truth. So we need not fear if we are only humble and honest and teachable; we shall not go dangerously astray, for God Himself will thus open to our minds the wonderful things of Scripture, and cause us to understand as much of it as we need.

But He, the Holy Spirit, is to be the comforter of God's people in their loneliness and trials and conflicts in this world of exile. I have been sustained by unseen power in my trials as a Christian. But He enables them to overcome, and be more than conquerors, when they are assailed by temptation to sin. "He strengthens with might in the inner man" (Ephesians iii.: 16), and gives joy and peace; so that the soul, being content with these, does not need or desire the poor pleasures of sin. This has been my experience.

He sanctifies God's people; He makes them holier and holier; He produces the fruit of love, joy, peace, long-suffering, gentleness, goodness, meekness, temperance, faith; and He gives power to reach, by our poor words, the hearts and consciences of others, though they be dead in sin. Jesus says, "Ye shall receive power after the Holy Ghost is come upon you." (Acts 1.: 8.) There are some men who have this power to reach and awaken and interest sinners in the salvation of their souls. And they do have power to bring sinners into this new life of peace and purity and joy. And you and I might have this power, and far more of it than we do, if, like the Apostle, we would wait before God in patient, believing prayer till the Holy Spirit should come in fullness and power. Pentecost was a display of this power, and we may have another Pentecost when we are willing to wait for it and pray for it as did the little company in the upper room at Jerusalem.

LUKE V: 32.

"I came not to call the righteous, but sinners, to repentance."

These words of Jesus were spoken to the Scribes and Pharisees, and combine in themselves a defense of His own course in mingling with sinners, and a keen rebuke of the spirit of those who brought against him an accusation of associating with sinners, as well as the declaration of the object of His mission into this poor darkened world. And does it not seem strange that a man should be required to defend himself for going to spend and be spent for the good of those who are most sorely in need of help and relief? But it has always been so. Men are so selfish, so utterly without concern for the interests of others that they want to monopolize and swallow up everything that is good. So when Jesus of Nazareth was revealed to the Jewish people, and made Himself conspicuous and famous by the daily performance of astonishing miracles, the Scribes and Pharisees, who thought that everything ought to be subservient to their own personal interests and aggrandizement, fell out with Jesus because He did not fall in with notions of what He ought to be and do. They did not care a baubee for the people, the rabble, the mob, the human cattle. Indeed they utterly despised them, and would have nothing to do with them. They might perish and rot so far as the Scribes and Pharisees were concerned, provided these latter could hold the places of honor and gain. And so utterly possessed were they by this feeling of all-consuming selfishness, that when they saw this Jesus of Nazareth going with sinners, talking with sinners and eating with sinners, they set it down as a conclusion they would never give up that He was not, and could not be, and should not be, their Messiah. So that Jesus was thus forced to reason with them, and to make His defense before these self-constituted judges of His, and tell them why it was that He pursued the course He did. So it was in the time of John Wesley in England. He went among sinners, talked with them, taught them, and drew them by the magic force of his great love to follow him wherever he went to preach; and they so crowded the churches to hear the words of grace and tenderness that fell from his lips, that the doors were shut upon him, and he had to go out on the commons and into the fields beneath the sky of that God and Father whose words he was preaching, and whose lost children he was trying to save. This has been the experience of other zealous and earnest ministers of Christ. And they, too, have had to defend themselves for such a course. Our dear Brother Morris felt himself pressed to say why he went to the courthouse steps to try to lift up the fallen and save the wretched and the lost. But the words of Jesus contain also a scathing rebuke of the self-righteous spirit of those hard-headed, hard-hearted Scribes and Pharisees. It was the same as saying, "you claim that you are the righteous of the world. You are not willing to be classed with sinners, or to be called sinners, or to believe yourselves sinners. Therefore you have no need of me, and I have nothing for you; for I came not to call the righteous, but sinners, to repentance." Let us beware then, my dear friends and brethren, of thinking or feeling that we are better than others, or that we are not sinners. Now, need I stop here to prove that any of you are sinners? Does any one here need to have arguments worked out and laid before him to prove to him that he is a poor, miserable, blind sinner? If there is any one here who thinks and feels that he is not, then he has no business here, he has no business with Christ, and we have nothing to tell him or give him here. We bid him farewell, and turn away from him, to work for and to talk to others. If I were to go to see a sick man concerned about his soul, and he were to begin to tell about his good deeds and his freedom from sins and vices, I would get my hat and tell him good-bye; that I knew nothing about salvation for anybody but sinners. But for sinners I have and hold up a Saviour, a divine Saviour, who, blessed be God, is able to save to the uttermost all who come to him, and to save them here and now. If you want to see a specimen of Christ's interest in sinners and feeling for sinners, look at His life. In the beginning of His ministry He chooses Matthew, one of the despised class of publicans, to be one of His disciples--nay, one of His Apostles. Then He went to Matthew's house to dinner. It was as if some leading minister of the Gospel here to-day would be seen walking down the street with some leading gambler, on his way to take dinner and spend the afternoon with him. It was as if Mr. Moody should come to Louisville to conduct one of his great meetings, and, instead of stopping with Mr. Carley or Mr. Carter or Judge Bullock, should stop with John Young or Harry Johnson, and be his willing guest. So Jesus went to the house of another big gambler, so to speak, in his day. It was the publican Zaccheus (Luke xix., 1-10), and Jesus not only went there to dinner, but took salvation with Him to Zaccheus' house. So by His tenderness and grace, Jesus drew to Him the poor outcast women of His day. One wretched sinner of this class was so won by His concern for sinners, that she pressed her way into a rich man's house where Jesus was dining, and going to Him washed His feet with her tears, and anointed them with costly perfume, Jesus not only not forbidding her, but defending her for it (Luke 7). And Jesus spoke the parables of the Lost Sheep, the Lost Piece of Silver, the Lost Prodigal Son, and said--oh, hear it--"There is joy in heaven over one sinner that repenteth."

JAMES I: 25, 26.

"25. But whoso looketh into the perfect law of liberty, and
continueth therein, he being not a forgetful hearer, but a doer
of the work, this man shall be blessed in his deed.

"26. If any man among you seem to be religious, and bridleth
not his tongue, but deceiveth his own heart, this man's
religion is vain."

James, the writer of this language, is that inspired servant of God, who gets impatient with mere professions of piety, and who wants to see action, action! not mere words, not dead faith, but also action. He speaks, in the text, of "forgetful hearers of the Word." Now, do you not know all about what that means? Have you not, many a time, read the Bible, or heard a sermon from it that, like a mirror, held up to your heart, showed you yourself even better than you knew yourself? And have you not said: "Well, I will change; that picture is true, and it is too dark to be endured any longer?" But, instead of carrying out your purpose and doing what you say, you went away and forgot all about it, and soon you were as dead as ever. And, instead of continuing to read the Bible and see yourself there; and instead of continuing to go where faithful ministers would uncover your poor, wicked heart and life to your eyes, you went on your accustomed ways of business or pleasure, and became a "forgetful hearer of the Word," and it did you no good. How, then, in the name of God, can a man keep himself from forgetting the things he reads or hears from the Bible? Why, it is very simple--to go to _doing_ at once, without waiting even till to-morrow. "Do what?" you say. Why, go to praying. Cut yourself off from retreat by coming out on the side of Christ and taking your place among those who are seeking His mercy and salvation, till you can take your place among those who have that salvation. But I want to say a very solemn word to those who profess to have already obtained salvation. Are _you doing_, as well as _hearing_ the Word of God? Does your life exemplify "holiness to the Lord," and does it abound in good works and good words? Do you abstain from evil and keep yourself from evil associations? Do you turn away from dangerous and suspicious places and people? Do you obey readily and heartily what you find to be commanded in God's Word? If you do not do the things you hear, then you, too, will soon become "forgetful hearers," and little by little the world will re-assert its power over you, and the flesh will get the upper hand, and at the last you may wind up as our poor friend Eicheler did. Doing is as important a part of the Gospel as hearing. Read the last part of the Sermon on the Mount (Matthew vii., 24-27). Notice that Jesus says the man who does His sayings is like one who buildeth on a solid and enduring foundation that can stand storms and temptations. Now, do you not find that if you do what you find in the Bible, then the Bible becomes sweeter and sweeter to you? You do not shut it up then and shove it aside for fear of finding yourself condemned, for when you do its biddings it will not condemn you, but commend you, and that makes you love it and keeps you from forgetting it. And thus you grow stronger and stronger, and sin will grow weaker and weaker, and you will surely find that you have built on a strong foundation. But, in the last part of the text is a subject I want to talk about. Read verse 26. It is the tongue. If any man seems to be religious, and fails to control his tongue, then he is mistaken. Oh, have you not found your tongue to be one of the most troublesome things you have to contend with? If you want to see James' idea of the tongue, read chapter iii., 1-10. Do you watch your conversation? Do you guard the door of your lips? Do you? I am in earnest.

Do you ever indulge in the least obscenity? Some so-called Christians do, and it is sickening and disgusting to others; and while it shows what their thoughts dwell on, it does themselves great harm, for it keeps temptation before their minds, and makes it a great deal more difficult to resist temptations when they come in their lives. Do you mean it only as innocent fun? It is not innocent. For if you are so hardened as to unclean thoughts, that they don't hurt _you_, they, will hurt others.

What about swearing? If the devil can get you to swear a few times, then he will say: "Oh, you might as well confess that you are no Christian, and give up this hypocritical business." There is one of the Ten Commandments forbidding to take God's name in vain; the Sermon on the Mount forbids it still more strongly, and James, in chapter v., 12, condemns it in the strongest language. And yet there are some church members who practice it, especially when they get mad. That man's heart is not right, and he is treading on very dangerous ground who is not changed enough to avoid swearing. And if a man, by God's grace, will turn away from it and from the thought of it, he will soon become so that it will make him shudder to hear others swear. I know this from my own experience.

If you do not watch yourself in conversation, you will tell things that are not true; and so, in trying to be polite, you will have to watch or your tongue will tell a falsehood, and you will recollect it with shame and lose strength of faith in God.

And then that tongue often indulges in gossip about your acquaintances that does them great harm. And have you not, in moments of temper and passion, said cruel and, perhaps, false things to your dear ones; to those who have worked for you, and maybe would die for you? It cut them to the heart, and you have not made acknowledgment of your sin to them.

JAMES I: 8.

"A double-minded man is unstable in all his ways."

One of the commonest and greatest faults and weaknesses of men is this that I am going to speak about to you to-night, and that is indecision. It is not only a weakness and a fault and a great hindrance in regard to religion, but in any and all the affairs of life. Do you not know men of competent ability and of good advantages and education who amount to very little in the world? And when you ask yourself why it is, is it not because they have not enough decision of character to keep at any one thing long enough to master the difficulties with which it is beset and to win success in spite of obstacles? Some of them are confused by the great number of ways that seem to open before them and are not decided as to which one they will pursue. And after embarking in one pursuit and continuing in it for awhile, they conclude they could do better at something else; and before they have studied and labored long enough to obtain success in this second enterprise, they conclude they could do better by changing for a third or going back to the first. And so, because study and time and labor are necessary to success in any occupation or profession and they do not bestow these, they do not succeed, and, in the nature of the case, can not succeed. Or, if they are not embarrassed by the number of openings before them, they are divided in their minds between a life of ease, indulgence and pleasure and a life of labor and self-denial, and, though they would be something and are not without ambition, yet a life of indolence and rest offers so many inducements that they prefer it to a life of hard work and of discouragements and battles and anxieties, or, at least, if they do not positively prefer such a life, yet they hanker after it; and in their effort to have ease and pleasure and, at the same time, to pursue some honorable and profitable calling, _they miss both_, and have no satisfaction, but only a consciousness of their own weakness and uselessness and a contempt for themselves. But maybe I need not ask you if you know persons of this sort. You who listen to me to-night may be of just that kind. Possibly--nay, probably--there are men here to-night whose lives have been failures just because of the miserable weakness I have been trying to describe. But if this weakness of character is the cause of many failures and the utter disappointment that many lives have ended in, in worldly matters, how much more so is it in religious concerns and interests. If concentration of thought and fixedness of purpose and firmness of will are necessary to overcome obstacles and to master success in business or in the learned professions, they are more so in the matter of religion. If indecision and dividedness of mind and wavering of purpose cause men to fail in worldly matters, much more so will they cause men to fail in religion. Some men are forever wavering between accepting and rejecting Christianity. To-day they are satisfied that Christianity is true, and to-morrow they say they have found proof that Christianity is false. Then, again, they get into trouble and find that nothing can help them but Christianity, and they believe it until some man comes along and argues against it, and away they go off after him. So they never believe in Christianity long enough at any time to get any good from it, and they will not utterly and finally reject it so as to be no longer troubled by it. But the trouble with most of the people who are in this wretched state of indecision is that they believe in Christianity, and are persuaded that it is far better to be a Christian and safer, but they love the world and the ways of the world and the honors of the world and the pleasures of the world; and it is impossible to love the world and partake of the pleasures of the world and at the same time to serve God with your whole heart. "Ye can not serve two masters," and yet you see people who are trying to do it. So they do not make good Christians, for their hearts are in the world, and their lives and influence are not for Christianity, but for the world. Nor do they get the good and pleasure of a worldly life, for they are restrained and harassed by their fear of conscience, God and hell. And Jesus, in the Sermon on the Mount, says, "Ye can not serve two masters." Many have tried it. Some whose histories are given in the Bible tried it. Saul, the first king of Israel, tried it. When God sent him to destroy the Amalekites, he obeyed the command in part, but not altogether. (I. Samuel xv., 13-25.) But God is not mocked, and because Saul trifled with Him He rejected Saul, and Saul went from bad to worse, until at last, in his abandonment to the power of evil, he committed murder after murder and finally died a suicide. The rich young man in the New Testament was another case of divided mind. He saw the desirableness of being good, and the safety of being at peace with God, and showed a zeal in trying to be good; but when Jesus told him to sell all he had and give it to the poor, he refused. He wanted to do both, obey God and inherit the kingdom of heaven and have a fortune for selfish enjoyment or for miserable greed at the same time. But he could not do both. King Agrippa said "he was almost persuaded" to be a Christian. His mind was divided; he could not do both. He chose to keep his worldly possessions, and, of course, could not be a Christian (Acts xxvi., 28). But, on the other hand, those men who were decided and positive in their rejection of the pleasures of the world found no great trouble in serving God. Moses was a man of this sort (Hebrews xi., 25-27). He deliberately chose to suffer afflictions with the people of God rather than to enjoy the pleasures of sin for a season. Paul was another man of this positive character. When Jesus revealed Himself to Paul his surrender was immediate and complete. He said, "What wilt thou have me do?" And to the end of a long and laborious life, amid persecutions and sufferings and disgraces and loneliness and bonds, he continually cried, "None of these things move me." And his Christian life was victorious and glorious.

II. TIMOTHY III: 5.

"Having a form of godliness, but denying the power thereof;
from such turn away."

This text is a description of certain false teachers who had arisen in the midst of the church, or who would arise and assume the name of disciples of Christ, as well as authority to teach. They would assume the outward form of Christianity and adopt its expressions and conform to its usage in outward respects, but would deny that there was any supernatural power or divine unction in it. And there are such men to-day. But if Christianity be not attended by any supernatural agency and energy present in it and with it, then it is no better than any other of the so-called religions of the world. If it has only form and body, without a living and life-giving soul and divinity in it, it is on a level with the heathen religions, for they all have these. And, indeed, all men have a form of religion, and many of them are so devoted to it that they will suffer and some of them die before they will give it up. The ancient Jews held to the forms of their religion, and fought for it in bloody and bitter wars. And the Pharisees at the time of Christ were the most careful and scrupulous observers of all the forms of their religion, and yet Jesus denounced them as the wickedest sinners of His time. There are men of this kind in the Christian churches of to-day, men who go through the forms of religion, who perform the outward duties of religion, and who would not give these up for any consideration; and yet they not only do not experience anything of the power of inward religion, but they go so far as to deny that there is any such inward power, and call those who claim to have it fanatical.

But read the following passages, and see if we have not Scripture warrant for this power of religion: I. Corinthians ii., 4; I. Thessalonians i., 5; II. Timothy i., 7; Ephesians iii., 16; and our text, II. Timothy iii., 5.

1. The power of Christianity is shown in the conviction for sin.

It is impossible to get men to see and realize the sinfulness and hatefulness of sin. It is impossible for any power of men's eloquence to pierce through the deep native depravity of the heart--through the selfish motives, desires, ambitions and interests, and get men to see and feel the nature and danger of sin. Oh, the impossibility of making men feel guilt and danger by any human means while they are dead in sin! But under the power of this force, or, rather, this agent, who works in and through Christianity, the poor sinner sees and feels all this. He sees that, of all bitter and perilous things, sin is the most bitter and perilous and dreadful. He feels smitten with remorse. He feels that there is no beauty in the world, or in anything, because of the blackness and ugliness and foulness of his own evil heart and life. And he feels that, above all things, he must get rid of sin, and at whatever cost, and speedily at that, for the agony is unendurable. Everything seems as nothing compared with salvation from sin. "He will go and sell all he has to buy it," as Jesus says. This sense of sin and danger produces an earthquake in the spiritual nature that upheaves the hidden depths of the soul. Like the pilgrim in Bunyan's Pilgrims Progress, he puts his fingers in his ears and flees from the City of Destruction. Like the murderers of Jesus when convicted by this power, he cries out, "What must I do to be saved?"

2. It is shown in what we call conversion.

But this power which belongs to Christianity, not only produces this awful sense of the guilt and danger of sin, it also delivers from the guilt and power of sin, and makes the man a new creature. The awful sense of condemnation and the fear of a just and endless retribution are taken away. He may not know how or just why, but he knows it is so, and he rejoices with joy unspeakable and full of glory. But, not only so, he finds to his amazement and joy that his whole inner nature is reversed, re-created, and he no longer is a slave of sinful habits and passions, but he is delivered from these, and now loves holiness and holy people and holy things and holy thoughts. The whole current of his nature is changed. "Old things are passed away, and behold all things are become new," and, instead of the old defilement and darkness and devilishness, there flows out and on a life of purity, consecration, self-forgetfulness and holiness. Now, do you not call that a power which can bring to pass such effects as this? Do you know of any other power that can do anything like it?

And now, my brother, you who profess to be a follower of Jesus, have you experienced this power, or have you only the form of godliness without the power? That is what is the matter with most of the church members of this day. They have a form of godliness, but in too many cases only a form. They do not know anything of the power of which I have been speaking. But let no one be discouraged who has not experienced this blessed deliverance from the power of the enemy, provided you are seeking for it. You shall not seek long in vain, if you seek it in earnest. May God reveal Himself to us all now and here.

I. CORINTHIANS IX: 26, 27.

"I therefore so run not as uncertainly; so fight I, not as one
that beateth the air:

"But I keep under my body, and bring it into subjection: lest
that by any means, when I have preached to others, I myself
should be a castaway."

This Is the language of St. Paul, the Apostle. As we have already remarked of Jesus, that He took the most familiar facts and experiences of every-day life by which to teach His doctrines, so we may say of His great Apostle, Paul. The Grecian games, consisting of running matches and boxing matches, were well known among the people of St. Paul's day, and especially so at Corinth, and these furnished him the illustrations which he frequently used in his letters. In another place he speaks of laying aside all weights and running with patience the race set before us. In this place he speaks both of running and boxing. His object is to show that, as in these games the utmost attention and energy and self-denial were necessary to success, and that these would insure success, so it is in the Christian race and the Christian fight. He says: "I, for my part, run not as uncertainly," that is, I run no risk, I indulge in nothing that would make it in the least degree uncertain as to my gaining the desired object; I know what is required of me, and I know that if I do not fully observe all that is commanded me and required of me, I, to that extent, render my success uncertain, and this I am determined, by the grace of God, not to do. Then he says: "I fight not as one that beateth the air." The boxers would frequently take exercise by striking into the air, as we see men practicing gymnastics now; but Paul meant to say that he was not taking exercise--he was facing an earnest and dangerous foe, and it was a life and death matter to him to know just what that foe was, and to know just how to attack it so as to conquer it. And what was that foe? Hear it, you who think you are safe and can just go smoothly to heaven as if you were sliding down hill. Hear what Paul's greatest foe was: It was his body--yes, his body, with its appetites and passions, its constant craving for gratification and pleasure. What! do you mean to say that Paul, the great Apostle, was in danger of being led away by the appetites of the body? Well, that is what he himself says. He was not in danger of falling because of doubt, for he had had such a wonderful conversion, and such an actual vision of Christ, that he could never, never doubt that, nor does he any where, in any of his epistles, show the slightest wavering in this respect, but he does show that he knew and felt there was danger of being, in some unguarded moment, misled and brought into sin by the appetites of an unmastered body. So, he says in the next verse: "I keep under my body and bring it into subjection, lest that when I have preached to others, I myself should be lost." He still keeps up the figure of the boxing matches in the games, and says: "The foe I have to contend with is my body," and as the winner in the fist fight of the games beats his foe black, till he cries "enough!" so do I deny my body till it ceases to have any desire or disposition toward the objects of unholy passions, till it meekly gives up, and I feel that I am perfect master, and it is under my feet as it were. When the body is fed and gratified and pampered, its animal appetites and passions are nursed and become strong. So men who live high and eat to gluttony and drink wines and liquors are usually in a perfect strut of sensual passion. I guess that is why the Lord keeps me so poor, and why I have so little to live on and so little to feed on. It is that, by this necessary self-denial, I may keep my poor body down, out of danger of betraying me into sin.

David was as great a man in some respects as Paul, he communed with God in the solitudes of Bethlehem's sheep pastures, till he became strong enough to overcome a giant and to put a whole army to flight. He composed most of the Psalms, the most spiritual songs in the world. He withstood all the temptations of honor, and endured, with matchless meekness, the hatred and persecution of Saul, the king (I. Samuel xxiv). But his poor body, with its sensual passions, got the better of him, and he committed the awful sin of adultery. Doubtless, when he had become king, he forgot the self-denial which he practiced when he was a shepherd, and when he was a persecuted and hunted fugitive, and instead of that he lived high, fed high, drank high, and so he fell, and fell very low.

Solomon was a wise man. He knew all the secrets of the human heart. He wrote Proverbs and Ecclesiastes, books full of profound knowledge, as well as of deepest piety. Yet Solomon was led away from God by indulging in sensuality. And if David and Solomon, with all their faith and wisdom and power and piety, found that their bodies, because not kept down, led them into sin, we need not wonder that Paul saw and shunned this danger. But how is a man to keep his body under? By totally abstaining from everything that heats the blood and inflames passion, as drinking, etc., and high living; by fleeing from evil conversation, evil books, evil thoughts; by fasting and abstinence, frequently practiced. Moses fasted; Elijah, David, Nehemiah, Jeremiah, Daniel, Jesus, Paul, the early church and Wesley and the early Methodists--all these eminent servants of God fasted, and there must be something good and profitable in it. I am satisfied it is one of the ways of keeping the body under, and bringing it into subjection. And may God help us to use all the means in our power for securing ourselves from our greatest enemy.

ACTS XX: 21.

"Testifying both to the Jews, and also the Greeks, repentance
toward God, and faith toward our Lord Jesus Christ."

This verse is a part of St. Paul's account of his own ministry at the city of Ephesus in Asia. He revisits them after having spent three years of labor among them, and in his address to them he reminds them of his manner of life among them, and recounts the substance of his preaching among them; and the burden of his preaching was as is stated in the text: "Repentance toward God, and faith toward our Lord Jesus Christ."

And the first point to be noticed is that St. Paul made no difference among men; he was no respecter of persons or classes. You all know the Jews were the church people of that day. They not only claimed to be the pious of that day, but they claimed to be the only pious people, and the only ones qualified to teach others. But Paul, finding their religion was altogether outward and formal, as is the religion of many of the church people to-day, preached to them just as he did to the vilest of the heathens around them, the necessity of repentance, of turning from their sins and passions to God, with self-abhorrence and hope of mercy and pardon. And in this he has only followed the example of his Divine Master; for Christ said to Nicodemus, a ruler of the Jews, a sort of reverend doctor of divinity, "Except ye be born again, ye can not enter into the kingdom of God." (John iii., 3.) And so now it makes no difference if you belong to the Catholic church or the Episcopal church or the Methodist church, or any or all others, it will do you absolutely no good at all if you have not repented of your sins and evil doings and turned to God in prayer and hope for grace to enable you to live above the power of sin. But, in the next place, Paul said he preached "repentance toward God." It is God, then, whom you have offended by your sins. As David says in the fifty-first Psalm, "Against Thee, Thee only, have I sinned, and done this evil in Thy sight." And because you have sinned against God, you must repent toward God, and as in the sight of Him who sees and knows all, even the secret thoughts and passions and purposes of the heart. God is judge, and God is a consuming fire. But what is it to repent? Ordinarily, when we hear persons speak of repentance, we think at once about being sorry and of feeling a deep grief because we have done wrong; and some of us think it means to weep and moan and to be afflicted with an awful bitterness of soul because of our sins, when we hear any one speak of repentance in a religious sense. And, indeed, this may be the kind of repentance which many people have, and doubtless do have. But there _may_ be true repentance without this extreme sorrow for sin, provided there is enough sorrow for sin and hatred of sin and dread of sin to turn away from it, and to at once and forever forsake it. Nor must you wait for this extreme sorrow, which you may have heard others speak of, but if you are convinced of the evil of sin and the baseness of sin and the ruinousness of sin, then cease to follow it, cease to practice it, and cease at once, however much it may cost you to do so. The old prophet, speaking to the Jews who came with sighs and groans and tears to God's altar, but without mending their ways, says, "Cease to do evil, learn to do right, put away the evil from you." And John the Baptist says, "Bring forth fruits worthy of repentance," that is, such fruit as will show that you have indeed and in heart turned away from evil and from sin. Meanwhile, ask God to help you repent, tell Him you are nothing but sin and that you look to Him for grace to repent right and to turn away from all sin. And as long as you cleave to one sin, you need not expect to get any relief. Many give up one thing and another, but think they can hold on to one sin--one darling sin, one idolized sin--and that God will excuse this one, if they give up all others. "But be not deceived; God is not mocked," nor can you trifle with Him. Having thus let go your hold of sin, of your secret darling sins, and turned away from them with hope of mercy from God, you can trust in Jesus Christ, His Son crucified for your sins, and in your stead, and you will surely have peace, and that quickly.

Observe, Paul says he preached faith, not in God the Father, but faith in the Lord Jesus Christ. It is in Jesus that God reconciles the world unto Himself, And if you do not accept Jesus and trust in God's mercy, as shown in Jesus, you will get no relief and no peace. God has promised nothing outside of Jesus. But He has promised everything to him who accepts Jesus Christ's suffering and sacrifice as the sufficient and satisfactory penalty due to his own sins, and believes that Jesus bore his sins in His body on the cross. If Jesus satisfied Paul, He ought to satisfy you, and be worthy of your confidence and trust and worship. Turn from sin, then, with humility and shame that you have so long grieved God, and trust in Jesus, and Jesus alone, and keep doing so for days if necessary, and you can not, and shall not, fail to obtain salvation.

ON SELF-DENIAL.

LUKE IX: 23.

"And He said unto them all, if any man will come after Me, let
him deny himself and take up his cross daily and follow Me."

Religion depends on this more than on any other one thing. If we are willing to give up all our own preferences and to deny all our desires and inclinations, we shall not have much trouble at any other point. The greatest hindrance to getting religion or _keeping_ religion is our own desire for ease, comfort and self-gratification, and our aversion to enduring any hardship or privation or suffering. The reason why self-denial is necessary is that our very nature is corrupted and diseased and we are blinded by sin. Once the will of man was the same as the will of God; but, since the fall, the will of man and that of God are directly opposed; and if we live according to God's will, we must go directly against our own.

Self-denial is necessary in avoiding sin to which we are inclined and which we find give us pleasure.

But it is necessary also, when no sin or temptation is present, to preserve that frame of mind which keeps us in readiness for temptation and enables us to resist it when it does come.

A constant habit of self-denial is necessary to make us proof against the gradual and unperceived approach of sin either in the form of coldness and distaste for religion, or sloth, or a desire to gratify the flesh. So Paul (I. Cor. ix., 27) said he kept his body under and brought it into subjection, lest _even he_, through the deceitfulness of sin, should become a castaway.

It follows that self-denial is absolutely necessary to growing in grace. We are mistaken if we imagine we are growing in grace, when we are practicing no self-denial. Jesus said (Luke ix., 23): "If any man will come after Me let him deny himself and take up his cross _daily_." Now what does that word "daily" mean in this connection? Indeed growth in piety is a growing out of self so that self is _crucified_, as Paul says he was.

Self-denial must be practiced then.

1. In abstaining from sins of all kinds.

2. In performing all our duties of religion, however hard and unpleasant they may be, as attending all church services, ordinances, etc., and giving according to your ability.

3. In practicing private prayer however hard and distasteful it may be at first. Some men have prayed three hours a day in secret, as, for example, Luther.

4. In abstinence from food, _i.e._, fasting; and sometimes from sleep when it is necessary to have time to pray, etc.

Get the upper hand of your animal nature and keep it by _daily_ self-denial and you will mount up with wings as eagles, you will run and not be weary, you will walk and not faint.

I. JOHN III: 5.

"And ye know that He was manifested to take away our sins; and
in Him is no sin."

These are Christmas days. This is the period of the year that is celebrated as the anniversary of the birth of Jesus. I fear that if some stranger from a foreign land, who knew nothing of the character of Jesus and His history and nothing of Christianity, were to happen in our midst during this Christmas time, he would think, from the character of our festivities and the kind of our demonstrations, that we were either, by our bonfires and guns and rockets and fireworks, celebrating some warlike hero who, in the midst of belching cannon and blazing musketry, had delivered his country from peril, or else that we were, by our revelry and dissipation and debauchery and riot, celebrating some heathen god of pleasure like Bacchus, the Roman god of the wine cup. And it is strange--unaccountably strange--that men should so pervert the sacred Christmas time into a season of unusual and disgraceful indulgence in sin. What does our text say? "He was manifested to take away our sins." "He was manifested;" what does that mean? Oh, it means more than you and I will give ourselves time to fully take in. It is said that the angels desire to look into the wonderful fact of the condescension of Jesus Christ, the prince of princes, in becoming man in order to save sinners. But though _angels_ thus desire, very few of _us_, for whom this wonderful humiliation was suffered, give enough time or attention to it to either understand it or care much about it. We are too much occupied with these lower things to take any special interest in things infinitely higher.

Paul, in the second chapter of the Philippians, tells us how Jesus humbled himself. Let us see verse 5: "Who being in the form of God, thought it not robbery to be equal with God, but made _Himself_ of _no reputation_ and took on Him the form of a servant, and humbled Himself and became obedient unto _death_, yea even unto the death of the cross."

Christ, then, was the equal of God, the Father, worshipped by angels; and yet He consented to become man, and so be made "a little lower than the angels." But He not only became man, He became a servant among men. So His life was one of lowly service and unremitting toil for others. He once girded Himself with a towel and washed the feet of His disciples. But He not only became man and servant to man, He went to a deeper depth of humiliation than any other ever descended to: He suffered as an evil-doer, though in fact He was the only good and pure man that ever lived. "He was numbered among the transgressors," though He was guilty of no transgression, and He descended down to the bottom floor of disgrace--He was nailed on a cross and left there to die as you hang the worst criminals by the neck till they are dead.

Yes, He was born poor; He lived in toil and sorrow and died in shame: the Prince of Glory did all this. But, stop and ask, Why did He endure all this when He might and could have avoided it? Let God answer: "Surely He hath borne _our_ griefs and carried _our_ sorrows. He was wounded for _our_ transgressions. He was bruised for _our_ iniquities; all we like sheep had gone astray, and the Lord laid on _Him_ the iniquity of us all." (Isaiah lviii., 4, 6.) Yes, "He was manifested to take away our transgressions" in the sense that He suffered in our stead for those transgressions that are past. But what good would it do to forgive sinners if they were not changed and renewed, so that they could have the power in the future to abstain from sin? What good would it do for God to say to a drunkard, "Your sins are forgiven" if He did not at the same time so change that drunkard as to make him able to keep from drinking in the future? What good to forgive the past sins of a debauchee or a liar or a gambler or a thief or a murderer if, at the same time, their hearts were not so changed that they would and could keep from sinning again? It would do no good, for they would go straight into the sins they had been practicing. Well, does Jesus make provision for this? Yes, He does. He was manifested not only to take away the guilt of our transgressions, but also their _power_ over us. Do we not read in the Scripture that if the Son shall make us free we shall be free indeed? Jesus promised a mighty agent which should work in the hearts of men and renew their natures. I, myself, am as different a man as if I had been blotted out of existence and born again a new creature. And these are the very expressions the Scripture uses for describing the wonderful change. This, then, is what Jesus was born in poverty, lived in sorrow and died in shame for, and at this time of remembrance and rejoicing He makes appeal to you:

"I gave my life for thee, my precious blood I shed
That thou mightest ransomed be, and quickened from the dead.
My Father's house of light, my glory-circled throne,
I left, for earthly night, far wanderings, sad and lone.
I've borne it all for thee; what hast thou borne for me?"

NEW YEAR'S SERMON.

DEUTERONOMY VIII: 2-11.

The people of Israel had journeyed long and wearily since leaving Egypt. For forty years they had wandered and now at last had come to the borders of the Promised Land. Only the narrow Jordan was between them and the Canaan of their hopes. They were encamped upon the eastern bank of this river and were only awaiting orders to pass over and possess the goodly land which lay before them. And Moses, who was not to cross over with them, but to be buried in the land of Moab, gives this parting address to them. They were just passing from one stage of their journey to another and they need to be reminded of the _past_ and instructed and warned as to the _future_.

So he says:

"Thou shalt _remember_ all the way which the Lord hath led thee these forty years."